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ALTEMUS' 
ETERNAL LIFE SERIES. 

Selections from the writings of well-known religious authors' 
works, beautifully printed and daintily bound In leatherette 
with original designs in silver and ink. 

PRICE, 25 CENTS PER VOLUME. 



ETERNAL LIFE, by Professor Henry Drummond, 
* LORD, TEACH US TO PRAY, by Rev. Andrew Murray. 
GOD'S WORD AND GOD'S WORK, by Martin Luther. 
FAITH, by Thomas Arnold. 
THE CREATION STORY, by Honorable William E- 

Gladstone. 
THE MESSAGE OF COMFORT, by Rt. Rev. Ashton 

Oxenden. 
THE MESSAGE OF PEACE, by Rev. R. W. Church. 
THE LORD'S PRAYER AND THE TEN COM- 
MANDMENTS, by Dean Stanley. 
THE MEMOIRS OF JESUS, by Rev. Robert F. Horton. 
HYMNS OF PRAISE AND GLADNESS, by Elisabeth 

R. Scovil. 
DIFFICULTIES, by Hannah Whitall Smith. 
GAMBLERS AND GAMBLING, by Rev, Henry Ward 

Beech er. 
HAVE FAITH IN GOD, by Rev. Andrew Murray. 
TWELVE CAUSES OF DISHONESTY, by Rev. Henry 

Ward Beecher. 
THE CHRIST IN WHOM CHRISTIANS BELIEVE, 

by Rt. Rev. Phillips Brooks. 
IN MY NAME, by Rev. Andrew Murray. 
SIX WARNINGS, by Rev. Henry Ward Beecher. 
THE DUTY OF THE CHRISTIAN BUSINESS MAN, 

by Rt. Rev. Phillips Brooks. 
POPULAR AMUSEMENTS, by Rev. Henry Ward 

Beecher. 
TRUE LIBERTY, by Rt. Rev. Phillips Brooks. 
INDUSTRY AND IDLENESS, by Rev. Henry Ward 

Beecher. 
THE BEAUTY OF A LIFE OF SERVICE, by Rt. 

Rev. Phillips Brooks. 
THE SECOND COMING OF OUR LORD, by Rev. A. 

T. Pierson,D.D. 
THOUGHT AND ACTION, by Rt. Rev. Phillips Brooks. 
THE HEAVENLY VISION, by Rev. F. B. Meyer. 
MORNING STRENGTH, by Elisabeth R. Scovil. 
FOR THE QUIET HOUR, by Edith V. Bradt. 
EVENING COMFORT, by Elisabeth R. Scovil. 
WORDS OF HELP FOR CHRISTIAN GIRLS, by 

Rev. F. B. Meyer. 
HOW TO STUDY THE BIBLE, by Rev. Dwight L- 

Moody. 
EXPECTATION CORNER, by E. S. Elliot. 
JESSICA'S FIRST PRAYER, by Hesba Stretton. 



HENRY ALTEMUS, 
507, 509, 511,513 Cherry Street, Philadelphia. 




HENRY DRUMMOND 



J he Changed 
Life 






By . 
Henry Drummond 



Philadelphia 
Henry Altemus 




m 






OF Congress 

WASHINGTON 



13961 



Copyright, 1898, by Henry Altemus. 



rn 






, 







THE CHANGED LIFE. 



We all 

With unveiled face 

Reflecting 

As a Mirror 

The Glory of the Lord 

Are transformed 

Into the same image 

From" Glory to Glory 

Even as from the Lord 

The Spirit, 



THE CHANGED LIFE. 



u I protest that if some great power would 
agree to make me always think what is true 
and do what is right, on condition of being 
turned into a sort of clock and wound up every 
morning, I should instantly close with the 
offer." 

HPHESE are the words of Mr. Hux- 
* ley. The infinite desirability, the 
infinite difficulty of being good — the 
theme is as old as humanity. The 
man does not live from whose deeper 
being the same confession has not 
risen, or who would not give his all 

11 



12 THE CHANGED LIFE. 

to-morrow, if he could " close with the 
offer," of becoming a better man. 

I propose to make that offer now. 
In all seriousness, without being 
" turned into a sort of clock/' the end 
can be attained. Under the right con- 
ditions it is as natural for character to 
become beautiful as for a flower ; and 
if on God's earth there is not some 
machinery for effecting it, the supreme 
gift to the world has been forgotten. 
This is simply what man was made 
for. With Browning : " I say that 
Man was made to grow, not stop." 
Or in the deeper words of an older 
Book : " Whom He did foreknow, He 
also did predestinate ... to be con- 
formed to the Image of His Son." 



THE CHANGED LIFE. 13 

Let me begin by naming, and in 
part discarding, some processes in 
vogue already, for producing better 
lives. These processes are far from 
wrong; in their place they may even 
be essential. One ventures to dispar- 
age them only because they do not 
turn out the most perfect possible 
work. 

The first imperfect method is to rely 
on Resolution. In will-power, in mere 
spasms of earnestness there is no sal- 
vation. Struggle, effort, even agony, 
have their place in Christianity, as we 
shall see ; but this is not where they 
come in. In mid-Atlantic the other 
day, the Etruria, in which I was sail- 
ing, suddenly stopped. Something 



14 THE CHANGED LIFE. ^ 

had gone wrong with the engines. 
There were five hundred able-bodied 
men on board the ship. Do you think 
that if we had gathered together and 
pushed against the mast we could have 
pushed it on? When one attempts to 
sanctify himself by effort, he is trying 
to make his boat go by pushing against 
the mast. He is like a drowning man 
trying to lift himself out of the water 
by pulling at the hair of his own head. 
Christ held up this method almost to 
ridicule when he said, " Which of you 
by taking thought can add a cubit to 
his stature ? " The one redeeming fea- 
ture of the self-sufficient method is this 
— that those who try it find out almost 
at once that it will not gain the goal 



THE CHANGED LIFE. 15 

Another experimenter says : " But 
that is not my method. I have seen 
the folly of a mere wild struggle in 
the dark. I work on a principle. My 
plan is not to waste power on random 
effort, but to concentrate on a single 
sin. By taking one at a time, and 
crucifying it steadily, I hope in the 
end to extirpate all." To this, unfor- 
tunately, there are four objections : 
For one thing, life is too short; the 
name of sin is Legion. For another 
thing, to deal with individual sins is to 
leave the rest of the nature for the time 
untouched. In the third place a single 
combat with a special sin does not affect 
the root and spring of the disease. If 
only one of the channels of sin be ob- 



16 THE CHANGED LIFE. 

structed, experience points to an almost 
certain overflow through some other 
part of the nature. Partial conversion 
is almost always accompanied by such 
moral leakage, for the pent-up energies 
accumulate to the bursting point, and 
the last state of that soul may be worse 
than the first. In the last place, reli- 
gion does not consist in negatives, in 
stopping this sin and stopping that. 
The perfect character can never be 
produced with a pruning knife. 

But a third protests : " So be it. I 
make no attempt to stop sins one by 
one. My method is just the opposite. 
I copy the virtues one by one." The 
difficulty about the copying method is 
that it is apt to be mechanical. One 



THE CHANGED LIFE. 17 

can always tell an engraving from a 
picture, an artificial flower from a real 
flower. To copy virtues one by one 
has somewhat the same effect as erad- 
icating the vices one by one ; the 
temporary result is an overbalanced 
and incongruous character. Some one 
defines a prig as " a creature that is 
over-fed for its size." One sometimes 
finds Christians of this species — over- 
fed on one side of their nature, but 
dismally thin and starved-looking on 
the other. The result for instance, of 
copying Humility, and adding it on to 
an otherwise worldly life, is simply gro- 
tesque. A rabid temperance advocate, 
for the same reason, is often the poor- 
est of creatures, flourishing on a single 



18 THE CHANGED LIFE. 

virtue, and quite oblivious that his Tem- 
perance is making a worse man of 
him and not a better. These are 
examples of fine virtues spoiled by 
association with mean companions. 
Character is a unity, and all the virtues 
must advance together to make the 
perfect man. This method of sanctifi- 
cation, nevertheless, is in the true 
direction. It is only in the details of 
execution that it fails. 

A fourth method I need scarcely 
mention, for it is a variation on those 
already named. It is the very young 
man's method ; and the pure earnest- 
ness of it makes it almost desecration 
to touch it. It is to keep a private 
note-book with columns for the days 



THE CHANGED LIFE. 19 

of the week, and a list of virtues with 
spaces against each for marks. This, 
with many stern rules for preface, is 
stored away in a secret place, and 
from time to time, at nightfall, the 
soul is arraigned before it as before 
a private judgment bar. This living 
by code was Franklin's method; and 
I suppose thousands more could tell 
how they had hung up in their bed- 
rooms, or hid in lock-fast drawers, the 
rules which one solemn day they drew 
up to shape their lives. This method 
is not erroneous, only somehow its 
success is poor. You bear me wit- 
ness that it fails. And it fails gener-, 
ally for very matter-of-fact reasons — 
most likely because one day we forget 
the rules. 



20 THE CHANGED LIFE. 

All these methods that have been 
named — the self-sufficient method, the 
self-crucifixion method, the mimetic 
method, and the diary method — are 
perfectly human, perfectly natural, per- 
fectly ignorant, and, as they stand, per- 
fectly inadequate. It is not argued, I 
repeat, that they must be abandoned. 
Their harm is rather that they distract 
attention from the true working method, 
and secure a fair result at the expense 
of the perfect one. What that perfect 
method is we shall now go on to ask* 



FORMULA OF SANCTIFICATION. 21 



THE FORMULA OF SANCTI- 
FICATION. 



A FORMULA, a receipt, for Sanc- 
** tification — can one seriously 
speak of this mighty change as if the 
process were as definite as for the pro- 
duction of so many volts of electricity ? 
It is impossible to doubt it. Shall a 
mechanical experiment succeed infalli- 
bly, and the one vital experiment of 
humanity remain a chance ? Is corn 
to grow by method, and character by 
caprice? If we cannot calculate to a 
certainty that the forces of religion 



22 THE CHANGED LIFE. 

will do their work, then is religion 
vain. And if we cannot express the 
law of these forces in simple words, 
then is Christianity not the world's 
religion, but the world's conundrum. 

Where, then, shall one look for such 
a formula ? Where one would look for 
any formula — among the text-books. 
And if we turn to the text-books of 
Christianity we shall find a formula for 
this problem as clear and precise as 
any in the mechanical sciences. If 
this simple rule, moreover, be but fol- 
lowed fearlessly, it will yield the result 
of a perfect character as surely as any 
result that is guaranteed by the laws of 
nature. The finest expression of this 
rule in Scripture, or indeed in any lit- 



FORMULA OF SANCTIFICATION. 23 

erature, is probably one drawn up and 
condensed into a single verse by Paul. 
You will find it in a letter — the second 
to the Corinthians — written by him to 
some Christian people who, in a city 
which was a byword for depravity and 
licentiousness, were seeking the higher 
life. To see the point of the words we 
must take them from the immensely 
improved rendering of the Revised 
translation, for the older Version in 
this case greatly obscures the sense. 
They are these : " We all, with un- 
veiled face reflecting as a mirror the 
glory of the Lord, are transformed 
into the same image from glory to 
glory, even as from the Lord the 
Spirit/' 



24 THE CHANGED LIFE. 

Now observe at the outset the entire 
contradiction of all our previous efforts, 
in the simple passive "we are trans- 
formed." We are changed, as the 
Old Version has it — we do not change 
ourselves. No man can change him- 
self. Throughout the New Testament 
you will find that wherever these 
moral and spiritual transformations are 
described the verbs are in the passive. 
Presently it will be pointed out that 
there is a rationale in this; but mean- 
time do not toss these words aside as 
if this passivity denied all human effort 
or ignored intelligible law. What is 
implied for the soul here is no more 
than is everywhere claimed for the 
body. In physiology the verbs de- 



FORMULA OF SANCTIFICATION. 25 

scribing the processes of growth are 
in the passive. Growth is not volun- 
tary; it takes place, it happens, it is 
wrought upon matter. So here. "Ye 
must be born again " — we cannot born 
ourselves. " Be not conformed to this 
world, but be ye transformed''' — we are 
subjects to transforming influence, we 
do not transform ourselves. Not more 
certain is it that it is something outside 
the thermometer that produces a change 
in the thermometer, than it is some- 
thing outside the soul of man that 
produces a moral change upon him. 
That he must be susceptible to that 
change, that he must be a party to it, 
goes without saying; but that neither 
his aptitude nor his will can produce 
it, is equally certain. 



26 THE CHANGED LIFE. 

Obvious as it ought to seem, this 
may be to some an almost startling 
revelation. The change we have been 
striving after is not to be produced by 
any more striving after. It is to be 
wrought upon us by the moulding of 
hands beyond our own. As the branch 
ascends, and the bud bursts, and the 
fruit reddens under the co-operation of 
influences from the outside air, so man 
rises to the higher stature under invisi- 
ble pressures from without. The radi- 
cal defect of all our former methods 
of sanctification was the attempt to 
generate from within that which can 
only be wrought upon us from without. 
According to the first Law of Motion ; 
Every fe^dy continues in its state of 



FORMULA OF SANCTIFICATION. 27 

rest, or of uniform motion in a straight 
line, except in so far as it may be com- 
pelled by impressed forces to change 
that state. This is also a first law of 
Christianity. Every man's character 
remains as it is, or continues in the di- 
rection in which it is going, until it is 
compelled by impressed forces to change 
that state. Our failure has been the 
failure to put ourselves in the way of 
the impressed forces. There is a clay, 
and there is a Potter ; we have tried to 
get the clay to mould the clay. 

Whence, then, these pressures, and 
where this Potter ? The answer of the 
formula is " By reflecting as a mirror 
the glory of the Lord we are changed." 
But this is not very clear. What is 



28 THE CHANGED LIFE. 

the " glory " of the Lord, and how can 
mortal man reflect it, and how can that 
act as an " impressed force " in mould- 
ing him to a nobler form ? The word 
u glory " — the word which has to bear 
the weight of holding those " impressed 
forces " — is a stranger in current 
speech, and our first duty is to seek 
out its equivalent in working English. 
It suggests at first a radiance of some 
kind, something dazzling or glittering, 
some halo such as the old masters 
loved to paint round the heads of their 
Ecce Homos. But that is paint, mere 
matter, the visible symbol of some 
unseen thing. What is that unseen 
thing ? It is that of all unseen things 
the most radiant, the most beautiful, 



FORMULA OF SANCTIFICATION, 29 

the most Divine, and that is CJiaracter. 
On earth, in Heaven, there is nothing 
so great, so glorious as this. The 
word has many meanings ; in ethics it 
can have but one. Glory is character, 
and nothing less, and it can be nothing 
more. The earth is u full of the glory 
of the Lord," because it is full of His 
character. The " Beauty of the Lord " 
is character. "The effulgence of His 
Glory" is character. "The Glory of 
the Only Begotten" is character, the 
character which is "fulness of grace 
and truth." And when God told His 
people His tiame He simply gave them 
His character, His character which 
was Himself: "And the Lord pro- 
claimed the name of the Lord . . . 



30 THE CHANGED LIFE. 

the Lord, the Lord God, merciful and 
gracious, long-suffering and abundant 
in goodness and truth/' Glory then is 
not something intangible, or ghostly, 
or transcendental. If it were this 
how could Paul ask men to reflect it? 
Stripped of its physical enswathement 
it is Beauty, moral and spiritual Beauty, 
Beauty infinitely real, infinitely exalted, 
yet infinitely near and infinitely com- 
municable. 

With this explanation read over the 
sentence once more in paraphrase: 
We all reflecting as a mirror the char- 
acter of Christ are transformed into the 
same Image from character to charac- 
ter — from a poor character to a better 
one, from a better one to one a little 



1 FORMULA OF SANCTIFICATION. 31 

better still, from that to one still more 
complete, until by slow degrees thq 
Perfect Image is attained. Here the 
solution of the problem of sanctification 
is compressed into a sentence : Reflect 
the character of Christ, and you will 
become like Christ. 

All men are mirrors — that is the first 
law on which this formula is based. 
One of the aptest descriptions of a 
human being is that he is a mirror. 
As we sat at table to-night the world 
in which each of us lived and moved 
throughout this day was focussed in 
the room. What we saw as we looked 
at one another was not one another, 
but one another's world. We were 
an arrangement of mirrors. The 



32 THE CHANGED LIFE. 

scenes we saw were all reproduced ; 
the people we met walked to and fro ; 
they spoke, they bowed, they passed 
us by, did everything over again as if 
it had been real. When we talked, 
we were but looking at our own mir- 
ror and describing what flitted across 
it; our listening was not hearing, but 
seeing — we but looked on our neigh- 
bor's mirror. All human intercourse 
is a seeing of reflections. I meet a 
stranger in a railway carriage. The 
cadence of his first word tells me he 
is English, and comes from Yorkshire. 
Without knowing it he has reflected 
his birthplace, his parents, and the 
long history of their race. Even phys- 
iologically he is a mirror. His second 



FORMULA OF SANCTIFICATION. 33 

sentence records that he is a politician, 
and a faint inflection in the way he 
pronounces The Times reveals his 
party. In his next remarks I see re- 
flected a whole world of experiences. 
The books he has read, the people 
he has met, the influences that have 
played upon him and made him the 
man he is — these are all registered 
there by a pen which lets nothing 
pass, and whose writing can never be 
blotted out. What I am reading in 
him meantime he also is reading in 
me ; and before the journey is over 
we could half write each other's lives. 
Whether we like it or not, we live in 
glass houses. The mind, the memory, 
the soul, is simply a vast chamber 



34 THE CHANGED LIFE. 

panelled with looking-glass. And upon 
this miraculous arrangement and en- 
dowment depends the capacity of mor- 
tal souls to " reflect the character of 
the Lord." 

But this is not all. If all these 
varied reflections from our so-called 
secret life are patent to the world, how 
close the writing, how complete the 
record, within the soul itself ! For the 
influences we meet are not simply held 
for a moment on the polished surface 
and thrown off again into space. Each 
is retained where first it fell, and stored 
up in the soul forever. 

This law of Assimilation is the sec- 
ond, and by far the most impressive 
truth which underlies the formula of 



FORMULA OF SANCTIFICATION. 35 

sanctification — the truth that men are 
not only mirrors, but that these mirrors, 
so far from being mere reflectors of the 
fleeting things they see, transfer into 
their own inmost substance, and hold 
in permanent preservation, the things 
that they reflect. No one knows how 
the soul can hold these things. No 
one knows how the miracle is done. 
No phenomenon in nature, no process 
in chemistry, no chapter in necro- 
mancy can ever help us to begin to 
understand this amazing operation. 
For, think of it, the past is not only 
focussed there, in a man's soul, it is 
there. How could it be reflected from 
there if it were not there ? All things 
that he has ever seen, known, felt, 



36 THE CHANGED LIFE. 

believed of the surrounding world are 
now within him, have become part of 
him, in part are him — he has been 
changed into their image. He may- 
deny it, he may resent it, but they are 
there. They do not adhere to him, 
they are transfused through him. He 
cannot alter or rub them out. They 
are not in his memory, they are in 
him. His soul is as they have filled it, 
made it, left it. These things, these 
books, these events, these influences 
are his makers. In their hands are 
life and death, beauty and deformity. 
When once the image or likeness of 
any of these is fairly presented to the 
soul, no power on earth can hinder 
two things happening — it must be 



FORMULA OF SANCTIFICATION. 37 

absorbed into the soul, and forever 
reflected back again from character. 

Upon these astounding yet perfectly 
obvious psychological facts, Paul bases 
his doctrine of sanctification. He 
sees that character is a thing built 
up by slow degrees, that it is hourly 
changing for better or for worse 
according to the images which flit 
across it. One step further and the 
whole length and breadth of the appli- 
cation of these ideas to the central 
problem of religion will stand before 
us. 



38 THE CHANGED LIFE, 



THE ALCHEMY OF INFLU- 
ENCE. 



TF events change men, much more 
* persons. No man can meet an- 
other on the street without making 
some mark upon him. We say we 
exchange words when we meet; what 
we exchange is souls. And when inter- 
course is very close and very frequent, 
so complete is this exchange that rec- 
ognizable bits of the one soul begin 
to show in the other's nature, and the 
second is conscious of a similar and 
growing debt to the first 



THE ALCHEMY OF INFLUENCE. 39 

This mysterious approximating of 
two souls who has not witnessed? 
Who has not watched some old couple 
come down life's pilgrimage hand in 
hand, with such gentle trust and joy in 
one another that their very faces wore 
the self-same look? These were not 
two souls; it was a composite soul. 
It did not matter to which of the 
two you spoke you would have said 
the same words to either. It was 
quite indifferent which replied, each 
would have said the same. Half a 
century's reflecting had told upon 
them; they were changed into the 
same image. It is the Law of In- 
fluence that we become like those whom 
we habitually admire; these had bg- 



40 THE CHANGED LIFE. 

come like because they habitually 
admired. Through all the range of 
literature, of history, and biography 
this law presides. Men are all mosaics 
of other men. There was a savor of 
David about Jonathan and a savor of 
Jonathan about David. Jean Valjean, 
in the masterpiece of Victor Hugo, is 
Bishop Bienvenu risen from the dead. 
Metempsychosis is a fact. George 
Eliot's message to the world was that 
men and women make men and wo- 
men. The Family, the cradle of 
mankind, has no meaning apart from 
this. Society itself is nothing but a 
rallying point for these omnipotent 
forces to do their woric. On the doc- 
trine of Influence, in short, the whole 
vast pyramid of humanity is built. 



THE ALCHEMY OF INFLUENCE. 41 

But it was reserved for Paul to make 
the supreme application of the Law of 
Influence. It was a tremendous infer- 
ence to make, but he never hesitated. 
He himself was a changed man; he 
knew exactly what had done it ; it was 
Christ. On the Damascus road they 
met, and from that hour his life was 
absorbed in His. The effect could not 
but follow — on words, on deeds, on 
career, on creed. The " impressed 
forces" did their vital work. He be- 
came like Him Whom he habitually 
loved. "So we all," he writes, "re- 
flecting as a mirror the glory of Christ, 
are changed into the same image." 

Nothing could be more simple, more 
intelligible, more natural, more super- 



42 THE CHANGED LIFE, 

natural. It is an analogy from an 
every-day fact. Since we are what 
we are by the impacts of those who 
surround us, those who surround 
themselves with the highest will be 
those who change into the highest. 
There are some men and some women 
in whose company we are always at 
our best. While with them we cannot 
think mean thoughts or speak ungen- 
erous words. Their mere presence 
is elevation, purification, sanctity. All 
the best stops in our nature are drawn 
out by their intercourse, and we find a 
music in our souls that was never there 
before. Suppose even that influence pro- 
longed through a month, a year, a life- 
time, and what could not life become ? 



THE ALCHEMY OF INFLUENCE. 43 

Here, even on the common plane of 
life, talking our language, walking 
our streets, working side by side, are 
sanctifiers of souls; here, breathing 
through common clay, is Heaven; 
here, energies charged even through a 
temporal medium with the virtue of 
regeneration. If to live with men, 
diluted to the millionth degree with 
the virtue of the Highest, can exalt and 
purify the nature, what bounds can 
be set to the influence of Christ? 
To live with Socrates — with unveiled 
face — must have made one wise ; with 
Aristides, just. Francis of Assisi must 
have made one gentle; Savonarola, 
strong. But to have lived with Christ 
must have made one like Christ; that 
is to say, A Christian. 



44 THE CHANGED LIFE. 

As a matter of fact, to live with 
Christ did produce this effect. It pro- 
duced it in the case of Paul. And 
during Christ's lifetime the experiment 
was tried in an even more startling 
form. A few raw, unspiritual, unin- 
spiring men, were admitted to the inner 
circle of His friendship. The change 
began at once. Day by day we can 
almost see the first disciple grow. 
First there steals over them the faintest 
possible adumbration of His character, 
and occasionally, very occasionally, 
they do a thing or say a thing that they 
could not have done or said had they 
not been living there. Slowly the 
spell of His Life deepens. Reach 
after reach of their nature is overtaken, 



THE ALCHEMY OF INFLUENCE. 45 

thawed, subjugated, sanctified* Their 
manner softens, their words become 
more gentle, their conduct more un- 
selfish. As swallows who have found 
a summer, as frozen buds the spring, 
their starved humanity bursts into a 
fuller life. They do not know how it 
is, but they are different men. One 
day they find themselves like their 
Master, going about and doing good. 
To themselves it is unaccountable, 
but they cannot do otherwise. They 
were not told to do it, it came to them 
to do it. But the people who watch 
them know well how to account for it 
— "They have been/' they whisper, 
"with Jesus." Already even, the 
mark and seal of His character is upon 



46 THE CHANGED LIFE. 

them — " They have been with Jesus.'* 
Unparalleled phenomenon, that these 
poor fishermen should remind other 
men of Christ! Stupendous victory 
and mystery of regeneration that mor- 
tal men should suggest to the world, 
God! 

There is something almost melting 
in the way His contemporaries, and 
John especially, speak of the influence 
of Christ. John lived himself in 
daily wonder at Him; he was over- 
powered, over-awed, entranced, trans- 
figured. To his mind it was impossi- 
ble for any one to come under this 
influence and ever be the same again. 
"Whosoever abideth in Him sinneth 
not," he said. It was inconceivable 



THE ALCHEMY OF INFLUENCE. 47 

that he should sin, as inconceivable as 
that ice should live in a burning sun, 
or darkness coexist with noon. If any 
one did sin, it was to John the sim- 
ple proof that he could never have met 
Christ. "Whosoever sinneth," he ex- 
claims, "hath not seen Hint, neither 
known Him" Sin was abashed in 
this Presence. Its roots withered. 
Its sway and victory were forever at 
an end. 

But these were His contemporaries. 
It was easy for them to be influenced 
by Him, for they were every day and 
all the day together. But how can 
we mirror that which we have never 
seen? How can all this stupendous 
result be produced by a Memory, by 



48 THE CHANGED LIFE. 

the scantiest of all Biographies, by 
One who lived and left this earth 
eighteen hundred years ago? How 
can modern men to-day make Christ, 
the absent Christ, their most constant 
companion still? The answer is that 
Friendship is a spiritual thing. It is 
independent of Matter, or Space, or 
Time. That which I love in my 
friend is not that which I see. What 
influences me in my friend is not his 
body but his spirit. It would have 
been an ineffable experience truly to 
have lived at that time — 

"I think when I read the sweet story of old 
How when Jesus was here among men, 
He took little children like lambs to his fold, 
I should like to have been with Him then, 



THE ALCHEMY OF INFLUENCE. 49 

*I wish that His hand had been laid on my 
head, 
That His arms had been thrown around me, 
And that I had seen His kind look when he said, 
1 Let the little ones come unto me.' " 



And yet, if Christ were to come into 
the world again few of us probably 
would ever have a chance of seeing 
Him. Millions of her subjects, in this 
little country, have never seen their 
own Queen. And there would be 
millions of the subjects of Christ who 
could never get within speaking dis- 
tance of Him if He were here. Our 
companionship with Him, like all true 
companionship, is a spiritual com- 
munion. All friendship, all love, 
human and Divine, is purely spiritual. 



50 THE CHANGED LIFE. 

It was after He was risen that He 
influenced even the disciples most. 
Hence in reflecting the character of 
Christ, it is no real obstacle that we 
may never have been in visible con- 
tact with Himself. 

There lived once a young girl whose 
perfect grace of character was the 
wonder of those who knew her. She 
wore on her neck a gold locket which 
no one was ever allowed to open. One 
day, in a moment of unusual confi- 
dence, one of her companions was 
allowed to touch its spring and learn 
its secret. She saw written these 
words — " Whom having not seen, I 
love." That was the secret of her 
beautiful life. She had been changed 
into the Same Image. 



THE ALCHEMY OF INFLUENCE. 51 

Now this is not imitation, but a 
much deeper thing. Mark this dis- 
tinction. For the difference in the 
process, as well as in the result, may 
be as great as that between a photo- 
graph secured by the infallible pencil 
of the sun, and the rude outline from 
a school-boy's chalk. Imitation is 
mechanical, reflection organic. The 
one is occasional, the other habitual. 
In the one case, man comes to God 
and imitates Him ; in the other, God 
comes to man and imprints Himself 
upon him. It is quite true that there 
is an imitation of Christ which amounts 
to reflection. But Paul's term includes 
all that the other holds, and is open to 
no mistake. 



52 THE CHANGED LIFE. 

" Make Christ your most constant 
companion " — this is what it practically 
means for us. Be more under His in- 
fluence than under any other influence. 
Ten minutes spent in His society every 
day, ay, two minutes if it be face to 
face, and heart to heart, will make the 
whole day different. Every character 
has an inward spring, let Christ be it. 
Every action has a key-note, let Christ 
set it. Yesterday you got a certain 
letter. You sat down and wrote a re- 
ply which almost scorched the paper. 
You picked the cruellest adjectives 
you knew and sent it forth, without a 
pang, to do its ruthless work. You 
did that because your life was set in 
the wrong key. You began the day 






THE ALCHEMY OF INFLUENCE. 53 

with the mirror placed at the wrong 
angle. To-morrow, at day-break, turn 
it towards Him, and even to your 
enemy the fashion of your counte- 
nance will be changed. Whatever 
you then do, one thing you will find 
you could not do — you could not write 
that letter. Your first impulse may be 
the same, your judgment may be un- 
changed, but if you try it the ink will 
dry on your pen, and you will rise 
from your desk an unavenged, but 
a greater and more Christian, man. 
Throughout the whole day your ac- 
tions, down to the last detail, will do 
homage to that early vision. Yester- 
day you thought mostly about your- 
self. To-day the poor will meet you, 



54 THE CHANGED LIFE. 

and you will feed them. The help- 
less, the tempted, the sad, will throng 
about you, and each you will befriend. 
Where were all these people yester- 
day ? Where they are to-day, but you 
did not see them. It is in reflected 
light that the poor are seen. But your 
soul to-day is not at the ordinary angle. 
" Things which are not seen " are 
visible. For a few short hours you 
live the Eternal Life. The eternal 
life, the life of faith, is simply the life 
of the higher vision. Faith is an atti- 
tude — a mirror set at the right angle. 
When to-morrow is over, and in the 
evening you review it, you will won- 
der how you did it. You will not be 
conscious that you strove for anything, 



THE ALCHEMY OF INFLUENCE. 55 

or imitated anything, or crucified any- 
thing. You will be conscious of 
Christ; that he was with you, that 
without compulsion you were yet com- 
pelled, that without force, or noise, or 
proclamation, the revolution was ac- 
complished. You do not congratulate 
yourself as one who has done a mighty 
deed, or achieved a personal success, 
or stored up a fund of "Christian 
experience " to ensure the same result 
again. What you are conscious of is 
"the glory of the Lord." And what 
the world is conscious of, if the result 
be a true one, is also " the glory of the 
Lord." In looking at a mirror one 
does not see the mirror, or think of it # 
but only of what it reflects. For a 



56 THE CHANGED LIFE. 

mirror never calls attention to itself — 
except when there are flaws in it. 

That this is a real experience and 
not a vision, that this life is possible to 
men, is being lived by men to-day, 
is simple biographical fact. From a 
thousand witnesses I cannot forbear to 
summon one. The following are the 
words of one of the highest intellects 
this age has known, a man who shared 
the burdens of his country as few have 
done, and who, not in the shadows of 
old age, but in the high noon of his 
success, gave this confession — I quote 
it with only a few abridgments — to the 
world : 

"I want to speak to-night only a 
little, but that little I desire to speak of 



THE ALCHEMY OF INFLUENCE. 57 

the sacred name of Christ, who is my 
life, my inspiration, my hope, and my 
surety. I cannot help stopping and 
looking back upon the past. And I 
wish, as if I had never done it before, 
to bear witness, not only that it is by 
the grace of God, but that it is by the 
grace of God, as manifested in Christ 
Jesus, that I am what I am. I recog- 
nize the sublimity and grandeur of the 
revelation of God in His eternal father- 
hood as one that made the heavens, 
that founded the earth, and that regards 
all the tribes of the earth, compre- 
hending them in one universal mercy; 
but it is the God that is manifested 
in Jesus Christ, revealed by His life, 
made known by the inflections of His 



58 THE CHANGED LIFE. 

feelings, by His discourse, and by His 
deeds — it is that God that I desire to 
confess to-night, and of whom I desire 
to say, 'By the love of God in Christ 
Jesus I am what I am.' 

" If you ask me precisely what I 
mean by that, I say, frankly, that 
more than any recognized influence of 
my father or my mother upon me; 
more than the social influence of all 
the members of my father's household, 
more, so far as I can trace it, or so far 
as I am made aware of it, than all the 
social influences of every kind, Christ 
has had the formation of my mind and 
my disposition. My hidden ideals of 
what is beautiful I have drawn from 
Christ. My thoughts of what is 



THE ALCHEMY OF INFLUENCE. 59 

manly, and noble, and pure, have 
almost all of them arisen from the 
Lord Jesus Christ. Many men have 
educated themselves by reading Plu- 
tarch's Lives of the Ancient Worthies, 
and setting before themselves one and 
another of these that in different ages 
have achieved celebrity; and they 
have recognized the great power of 
these men on themselves. Now I do 
not perceive that poet, or philosopher, 
or reformer, or general, or any other 
great man, ever has dwelt in my imagi- 
nation and in my thought as the simple 
Jesus has. For more than twenty-five 
years I instinctively have gone to Christ 
to draw a measure and a rule for every- 
thing. Whenever there has been a 






60 THE CHANGED LIFE. 

necessity for it, I have sought — and at 
last almost spontaneously — to throw 
myself into the companionship of 
Christ; and early, by my imagination, 
I could see Him standing and looking 
quietly and lovingly upon me. There 
seemed almost to drop from His face 
an influence upon me that suggested 
what was the right thing in the con- 
trolling of passion, in the subduing of 
pride, in the overcoming of selfishness ; 
and it is from Christ, manifested to my 
inward eye, that I have consciously 
derived more ideals, more models, 
more influences, than any other human 
character whatever. 

"That is not all. I feel conscious 
that I have derived from the Lord 



THE ALCHEMY OF INFLUENCE. 61 

Jesus Christ every thought that 
makes heaven a reality to me, and 
every thought that paves the road that 
lies between me and heaven. All my 
conceptions of the progress of grace 
in the soul; all the steps by which 
divine life is evolved; all the ideals 
that overhang the blessed sphere which 
awaits us beyond this world — these 
are derived from the Saviour. The life 
that I now live in the flesh I live by 
the faith of the Son of God. 

"That is not all. Much as my 
future includes all these elements 
which go to make the blessed fabric 
of earthly life, yet, after all, what the 
summer is compared with all its 
earthly products — flowers, and leaves, 



62 THE CHANGED LIFE. 

and grass — that is Christ compared 
with all the products of Christ in 
my mind and in my soul. All 
the flowers and leaves of sympa- 
thy; all the twining joys that come 

from my heart as a Christian — 

i 
these I take and hold in the future, 

but they are to me what the flowers 

and leaves of summer are compared 

with the sun that makes the summer. 

Christ is the Alpha and Omega, the 

beginning and the end of my better 

life. 

" When I read the Bible, I gather a 

great deal from the Old Testament, 

and from the Pauline portions of the 

New Testament; but after all, I am 

conscious that the fruit of the Bible 



THE ALCHEMY OF INFLUENCE. 63 

is Christ. That is what I read it for, 
and that is what I find that is worth 
reading. I have had a hunger to be 
loved of Christ. You all know, in 
some relations, what it is to be hungry 
for love. Your heart seems unsatisfied 
till you can draw something more 
toward you from those that are dearest 
to you. There have been times when 
I have had an unspeakable heart- 
hunger for Christ's love. My sense 
of sin is never strong when I think of 
the law ; my sense of sin is strong 
when I think of love — if there is any 
difference between law and love. It 
is when drawing near the Lord Jesus 
Christ, and longing to be loved, that I 
have the most vivid sense of unsym- 



64 THE CHANGED LIFE. 

metry, of imperfection, of absolute 
unworthiness, and of my sinfulness. 
Character and conduct are never so 
vividly set before me as when in 
silence I bend in the presence of 
Christ, revealed not in wrath, but in 
love to me. I never so much long to 
be lovely, that I may be loved, as 
when I have this revelation of Christ 
before my mind. 

"In looking back upon my experi- 
ence, that part of my life which stands 
out, and which I remember most 
vividly, is just that part that has had 
some conscious association with Christ. 
All the rest is pale, and thin, and lies 
like clouds on the horizon. Doctrines, 
systems, measures, methods — what 



THE ALCHEMY OF INFLUENCE. 65 

may be called the necessary mechani- 
cal and external part of worship; the 
part which the senses would recog- 
nize — this seems to have withered and 
fallen off like leaves of last summer; 
but that part which has taken hold of 
Christ abides." 

Can any one hear this life-music, 
with its throbbing refrain of Christ, 
and remain unmoved by envy or 
desire? Yet, till we have lived like 
this we have never lived at all 



66 THE CHANGED LIFE, 



THE FIRST EXPERIMENT. 



T^HEN you reduce religion to a 
** common Friendship ? A com- 
mon Friendship — who talks of a com* 
mon Friendship? There is no such 
thing in the world. On earth no word 
is more sublime. Friendship is the 
nearest thing we know to what religion 
is. God is love. And to make reli- 
gion akin to Friendship is simply to 
give it the highest expression con- 
ceivable by man. But if by demur- 
ring to " a common friendship " is 
meant a protest against the greatest 



THE FIRST EXPERIMENT. 67 

and the holiest in religion being spoken 
of in intelligible terms, then I am 
afraid the objection is all too real. 
Men always look for a mystery when 
one talks of sanctification ; some mys- 
tery apart from that which must ever 
be mysterious wherever Spirit works. 
It is thought some peculiar secret 
lies behind it, some occult experience 
which only the initiated know. Thou- 
sands of persons go to church every 
Sunday hoping to solve this mystery. 
At meetings, at conferences, many a 
time they have reached what they 
thought was the very brink of it, but 
somehow no further revelation came. 
Poring over religious books, how often 
were they not within a paragraph of 



68 THE CHANGED LIFE. 

it; the next page, the next sentence, 
would discover all, and they would be 
borne on a flowing tide forever. But 
nothing happened. The next sentence 
and the next page were read, and 
still it eluded them ; and though the 
promise of its coming kept faithfully 
up to the end, the last chapter found 
them still pursuing. Why did nothing 
happen? Because there was nothing 
to happen — nothing of the kind they 
were looking for. Why did it elude 
them? Because there was no "it" 
When shall we learn that the pursuit 
of holiness is simply the pursuit of 
Christ? When shall we substitute for 
the "it" of a fictitious aspiration, the 
approach to a Living Friend ? Sane- 



THE FIRST EXPERIMENT. 69 

tity is in character and not in moods; 
Divinity in our own plain calm human- 
ity, and in no mystic rapture of the 
soul. 

And yet there are others who, for 
exactly a contrary reason, will find 
scant satisfaction here. Their com- 
plaint is not that a religion expressed 
in terms of Friendship is too homely, 
but that it is still too mystical. To 
" abide " in Christ, to "make Christ 
our most constant companion," is to 
them the purest mysticism. They 
want something absolutely tangible 
and absolutely direct. These are not 
the poetical souls who seek a sign, a 
mysticism in excess; but the prosaic 
natures whose want is mathematical 



70 THE CHANGED LIFE. 

definition in details. Yet it is perhaps 
not possible to reduce this problem 
to much more rigid elements. The 
beauty of Friendship is its infinity. 
One can never evacuate life of mysti- 
cism. Home is full of it, love is full 
of it, religion is full of it. Why 
stumble at that in the relation of man 
to Christ which is natural in the rela- 
tion of man to man ? 

If any one cannot conceive or real- 
ize a mystical relation with Christ, per- 
haps all that can be done is to help 
him to step on to it by still plainer 
analogies from common life. How do 
I know Shakespeare or Dante? By 
communing with their words and 
thoughts. Many men know Dante 



THE FIRST EXPERIMENT. 71 

better than their own fathers. He 
influences them more. As a spiritual 
presence he is more near to them, as 
a spiritual force more real. Is there 
any reason why a greater than Shake- 
speare or Dante, who also walked this 
earth, who left great words behind 
Him, who has greater works every- 
where in the world now, should not 
also instruct, inspire, and mould the 
characters of men ? I do not limit 
Christ's influence to this. It is this, 
and it is more. But Christ, so far 
from resenting or discouraging this 
relation of Friendship, Himself pro- 
posed it. " Abide in me " was almost 
His last word to the world. And He 
partly met the difficulty of those who 



72 THE CHANGED LIFE. 

feel its intangibleness by adding the 
practical clause, " If ye abide in Me 
and My words abide in you." 

Begin with His words. Words can 
scarcely ever be long impersonal. 
Christ Himself was a Word, a word 
made Flesh. Make His words flesh; 
do them, live them, and you must live 
Christ. "He that keepeth My com- 
mandments y he it is that loveth Me." 
Obey Him and you must love Him. 
Abide in Him and you must obey Him. 
Cultivate His Friendship. Live after 
Christ, in His Spirit, as in His Pres- 
ence, and it is difficult to think what 
more you can do. Take this at least 
as a first lesson, as introduction. If 
you cannot at once and always feel 



THE FIRST EXPERIMENT. 73 

the play of His life upon yours, watch 
for it also indirectly. "The whole 
earth is full of the character of the 
Lord." Christ is the Light of the 
world, and much of His Light is 
reflected from things in the world — 
even from clouds. Sunlight is stored 
in every leaf, from leaf through coal, 
and it comforts us thence when days 
are dark and we cannot see the sun. 
Christ shines through men, through 
books, through history, through nature, 
music, art. Look for Him there. 
"Every day one should either look at 
a beautiful picture, or hear beautiful 
music, or read a beautiful poem." 
The real danger of mysticism is not 
making it broad enough. ^ 



74 THE CHANGED LIFE. 

, Do not think that nothing is happen- 
ing because you do not see yourself 
grow, or hear the whir of the ma- 
chinery. All great things grow noise- 
lessly. You can see a mushroom 
grow, but never a child. Mr. Darwin 
tells us that Evolution proceeds by 
"numerous, successive, and slight 
modifications." Paul knew that, and 
put it, only in more beautiful words, 
into the heart of his formula. He 
said for the comforting of all slowly 
perfecting souls that they grew " from 
character to character/' "The in- 
ward man," he says elsewhere, "is 
renewed from day to day." All 
thorough work is slow; all true devel- 
opment by minute, slight, and insen- 



THE FIRST EXPERIMENT. 75 

sible metamorphoses. The higher the 
structure, moreover, the slower the 
progress. As the biologist runs his 
eye over the long Ascent of Life he 
sees the lowest forms of animals de- 
velop in an hour ; the next above these 
reach maturity in a day; those higher 
still take weeks or months to perfect; 
but the few at the top demand the long 
experiment of years. If a child and 
an ape are born on the same day, the 
last will be in full possession of its fac- 
ulties and doing the active work of 
life before the child has left its cradle. 
Life is the cradle of eternity. As the 
man is to the animal in the slowness of 
his evolution, so is the spiritual man to 
the natural man. Foundations which 



76 THE CHANGED LIFE. 

have to bear the weight of an eternal 
life must be surely laid. Character is 
to wear forever; who will wonder or 
grudge that it cannot be developed in 
a day ? 

To await the growing of a soul, 
nevertheless, is an almost Divine act 
of faith. How pardonable, surely, the 
impatience of deformity with itself, 
of a consciously despicable character 
standing before Christ, wondering, 
yearning, hungering to be like that! 
Yet must one trust the process fear- 
lessly, and without misgiving. "The 
Lord the Spirit " will do His part. 
The tempting expedient is, in haste 
for abrupt or visible progress, to try 
some method less spiritual, or to defeat 



THE FIRST EXPERIMENT. 77 

the end by watching for effects instead 
of keeping the eye on the Cause. A 
photograph prints from the negative 
only while exposed to the sun. While 
the artist is looking to see how it is 
getting on he simply stops the getting 
on. Whatever of wise supervision the 
soul may need, it is certain it can 
never be over-exposed, or that, being 
exposed, anything else in the world 
can improve the result or quicken it. 
The creation of a new heart, the 
renewing of a right spirit, is an om- 
nipotent work of God. Leave it to the 
Creator. " He which hath begun a 
good work in you will perfect it unto 
that day." 

No man, nevertheless, who feels the 



78 THE CHANGED LIFE. 

worth and solemnity of what is at 
stake will be careless as to his prog- 
ress. To become like Christ is the 
only thing in the world worth caring 
for, the thing before which every am- 
bition of man is folly, and all lower 
achievement vain. Those only who 
make this quest the supreme desire and 
passion of their lives can ever begin to 
hope to reach it. If, therefore, it has 
seemed up to this point as if all de- 
pended on passivity, let me now assert, 
with conviction more intense, that all 
depends on activity. A religion of 
effortless adoration may be a religion 
for an angel, but never for a man. 
Not in the contemplative, but in the 
active, lies true hope; not in rapture, 



THE FIRST EXPERIMENT. 79 

but in reality, lies true life ; not in the 
realm of ideals, but among tangible 
things, is man's sanctification wrought. 
Resolution, effort, pain, self-crucifixion, 
agony — all the things already dis- 
missed as futile in themselves must 
now be restored to office, and a tenfold 
responsibility laid upon them. For 
what is their office ? Nothing less than 
to move the vast inertia of the soul, 
and place it, and keep it where the 
spiritual forces will act upon it. It is 
to rally the forces of the will, and 
keep the surface of the mirror bright 
and ever in position. It is to uncover 
the face which is to look at Christ, and 
draw down the veil when unhallowed 
sights are near. You have, perhaps, 



80 THE CHANGED LIFE. 

gone with an astronomer to watch him 
photograph the spectrum of a star. 
As you entered the dark vault of the 
observatory you saw him begin by 
lighting a candle. To see the star 
with ? No ; but to see to adjust the 
instrument to see the star with. It was 
the star that was going to take the pho- 
tograph ; it was, also, the astronomer. 
For a long time he worked in the 
dimness, screwing tubes and polishing 
lenses and adjusting reflectors, and 
only after much labor the finely 
focussed instrument was brought to 
bear. Then he blew out the light, 
and left the star to do its work upon 
the plate alone. The day's task for 
the Christian is to bring his instrument 






THE FIRST EXPERIMENT. 81 

to bear. Having done that he may- 
blow out his candle. All the evidences 
of Christianity which have brought 
him there, all aids to Faith, all acts 
of worship, all the leverages of the 
Church, all Prayer and Meditation, all 
girding of the Will — these lesser proc- 
esses, these candle-light activities for 
that supreme hour, may be set aside. 
But, remember, it is but for an hour. 
The wise man will be he who quickest 
lights his candle; the wisest he who 
never lets it out. To-morrow, the 
next moment, he, a poor, darkened, 
blurred soul, may need it again to 
focus the Image better, to take a 
mote off the lens, to clear the mirror 
from a breath with which the world 
has dulled it. 



82 THE CHANGED LIFE. 

No readjustment is ever required an 
behalf of the Star. That is one great 
fixed point in this shifting universe. 
But the world moves. And each day, 
each hour, demands a further motion 
and readjustment for the soul. A tel- 
escope in an observatory follows a 
star by clockwork, but the clockwork 
of the soul is called the Will. Hence, 
while the soul in passivity reflects the 
Image of the Lord, the Will in intense 
activity holds the mirror in position 
lest the drifting" motion of the world 
bear it beyond the line of vision. To 
" follow Christ " is largely to keep the 
soul in such position as will allow for 
the motion of the earth. And this 
calculated counteracting of the move- 



THE FIRST EXPERIMENT. 83 

ments of the world, this holding of the 
mirror exactly opposite to the Mirrored, 
this steadying of the faculties unerr- 
ingly through cloud and earthquake, 
fire and sword, is the stupendous co- 
operating labor of the Will It is all 
man's work. It is all Christ's work. 
In practice it is both; in theory it is 
both. But the wise man will say in 
practice, " It depends upon myself." 

In the Galerie des Beaux Arts in 
Paris there stands a famous statue. It 
was the last work of a great genius, 
who, like many a genius, was very 
poor and lived in a garret, which 
served as a studio and sleeping-room 
alike. When the statue was all but 
finished, one midnight a sudden frost 



84 THE CHANGED LIFE. 

fell upon Paris. The sculptor lay 
awake in the fireless room and thought 
of the still moist clay, thought how the 
water would freeze in the pores and 

i 

destroy in an hour the dream of his 
life. So the old man rose from his 
couch and heaped the bed-clothes 
reverently round his work. In the 
morning when the neighbors entered 
the room the sculptor was dead. But 
the statue lived. 

The Image of Christ that is forming 
within us — that is life's one charge. 
Let every project stand aside for that. 
/'Till Christ be formed/' no man's 
work is finished, no religion crowned, 
no life has fulfilled its end. Is the in- 
finite task begun? When, how, are 



THE FIRST EXPERIMENT. 85 

we to be different ? Time cannot 
change men. Death cannot change 
men. Christ can. Wherefore put on 
Christ. 



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